Archive for the ‘Advaita’ Category

Talks with Ramana Maharishi

May 21, 2013

Non-Duality and Yoga: a perspective

May 21, 2013

Attempt to experience and Explain the explicable

Path to reach Self

January 9, 2013

It has been quite a few months since I have blogged here. It was so because it has been more of experience rather than concepts, ideas or thoughts that could be explained in words…. and it is not an experience of miracles or mysteries but simple wonders, pain and joy of every day life as we live the moment. I have also been reading, listening and learning, and reflecting on what I read, listened to and learned, all along.

My experience has been that the experiences on the way to reach Self is highly subjective, personal and sometime even deceptive. Curiously, what should otherwise be simple journey gets incredibly confusing by many layers of deception.

Of what I have encountered, perhaps most formidable one is my own Ego. Mysterious are ways and means of ego colors everyday experience, blinding the vision

There could be significant role for Guru, for good and bad. Guru can be guiding light, but what appears to be a guiding light may not lead you, unless it is the right Guru.

Equally important is reference documents, often called spiritual texts but then these are often interspersed with rituals. Many can be seen to end with mere rituals with no regard to the underlying spirit.

The real problem is not Guru or reference point as much as one’s own bias and inhibitions. Often, one tends to hold on to these blindly. These can be initial reference point to get started, or they can also be intermediate reference points. They can help and guide. Problem is only when one holds on, and become end in themselves. If you start revolving around it for too long, it is time to move on

Further, we have all along been trained and tuned to trust mind and intellect. Both mind and intellect base their inferences on experience through five senses. Five senses are limited by design. Mind and intellect too that dwelve on these too are limited, constrained being set in a wrap of fixed time and space apart from impressions and patterns of earlier experience coloring observation. In short, everything and everyone that one encounters is questionable, and the absolute truth is beyond all these layers of great illusion.

Essentially, journey is are purely personal and all experiences are subjective, with nothing to explain and no one else can know/realize what you experience

uddharedaatmanaathmaanam na aathmaanamavasaadayeth
aathmaiva hi aathmano bandhu: aathmaiva ripuraathmana

which roughly translates to mean ‘you are your friend, you are your enemy too. you need to lift and guide yourself’

Intimacy of the moment

June 8, 2012

Exploring experience

April 28, 2012

An interesting discussion with Rupert Spira, an expert on Advaita experience and a renowned ceramic artist

Note: I was introduced to work of Rupert Spira by Bob Burns recently, whom I know through a few recent interactions in blogosphere

Explaining Maya

April 28, 2012

An interesting video explaining Maya, the great illusion; a consequence of ignorance

Paradox of Negation

April 24, 2012

I found an interesting discussion on negation in one of blogs that I follow. I too find in my own exploration both importance of balancing negation with acceptance.

My experience in quest for absolute truth and self realization, two sides of the same coin, is that mind tends to latch on many falsehood, like a mirage. This illusion is so powerful that we tend to get quickly attached to this, mistaking it for the real. Probably, this is why Sankaracharya advocates Brahma Jnanavalimalanegation of all such illusions and directs attention towards the observer from the object of observation

drk drsyau dvau padaarthau stah parasparavilakshanam
drg brahma drsyam maayeti sarvavedaantadindimah

Roughly translates as: Distinction between eye (Observer) and vision (observation) are different. Vedanta declares that the observer is Brahma and the observation is illusion

He goes further, and concludes with:
brahma satyam jaganmithyaa jeevo brahmaiva naaparah
anena vedyam tat sat saastram iti vedaantadindimah

Roughly translates as: Vedanta declares that the correct knowledge can be gained, knowing that Brahma is truth and the world is illusion (creation of observer’s mind and five senses). Self is no different from Brahma.

Vairagya Satakam, and detachment

April 2, 2012

In my philosophical pursuit, I came across Vairagya Satakam of Bhartrhari, which literally translates to mean ‘100 verses on detachment’. Personally, I find it to be a very powerful statement of disillusionment and detachment.

Detachment and disillusionment is something that always fascinated me right from my childhood. It is probably easier to practice in absolute renunciation as in Sanyasam but hard to practice in day to day life of Grihasta. Yet it is not impossible as story of Janaka, as explained in the context of Ashtavakra Gita indicates. Again, as I look around, I believe there are quite a few people who lived in the same spirit in recent times, and are living now as well.

An interesting verse from Vairaagya Satakam’ is:
Bhoge Rogabhayam Kule Chyutibhayam Vithe Nripaalaat Bhayam
Maane Dainyabhayam Bale Ripubhayam Roope Jaraayaat Bhayam
Saasthre Vaadibhayam Gune Khalabhayam Kaaye Krithaantaath Bhayam
Sarvam Vasthu Bhayaanvitham Bhuvinrinaam Vairaagyamevabhayam

It roughly to mean (in my knowledge):
When we indulge in pleasure, deep down we run a fear of missing it. When we belong to a socially respected group/family, we are afraid we might loose it sometimes. When we are rich, we are afraid of (too concerned about) money being apportioned by authorities. When we are a respected person, we are wary of situation which compromise respect. When we are powerful, we fear defeat (from someone more powerful or deceitful). When we are young and smart, we are afraid of aging. When we are scholar, we are afraid of being defeated in debates. When we are well off, then we are afraid of vandals (bad elements who are out destroy your peace), When you have good health, you are afraid of death. Fear is associated with everything and only detachment is the refuge.

This may sound too negative in the first reading. On a closer reading, it should be obvious that what is denounced not riches, knowledge, health, position etc but rather too much of attachment to these. Such attachments prevent you from enjoying the very moment now as well as the true joy. As a result, we end up in a self defeating a rat race.

It is clear in the lines:
Bhogaa Na Bhukthaa Vayameva Bhukthaah
Thapo Na Thaptham Vayameva Thampthaah
Kaalo Na Yaatho Vayameva Yathaah
Thrishnaa Na Jeerna Vayameva Jeernaah

That is:
We have not consumed worldly pleasures, they have consumed us (our life). We have not done any Tapas but we burned out ourselves. Time has not gone but we are gone. Desire has not been reduced but we are reduced.

Kasi Panchakam and Self Realization

March 31, 2012

Born and brought up in a somewhat conservative family, I had heard about Kasi even in my childhood.

Kasi is so much part of the tradition and culture that a ritual symbolic of pilgrimage to Kasi is part of Upanayana.

Yet it is common practice to talk ill of these pilgrim spots which is said to be spoiled by human filth. I have heard such talks even in the midst of pilgrimage to such places!

My ‘scientific’ mindset has been skeptical of purification of mind by the mere act of taking bath in a river. How can physical act of taking bath in a river, howsoever pure it is, cleanse the mind … leave alone the question of providing ‘moksha and liberation from cycles of rebirths

Philosopher in me was curious even as I tried to convince myself that there is something deeper, and I got a hint of that while reading ‘Kasi Panchakam’ composed by Sankaracharya…And, my quest continues…

My understanding of the message of key verse of’Kasi Panchakam’, which is written in admiration of Kasi, is as follows:

a) Verse 1
ManO Nivruthi ParamOpa Saanthi
Saa Theerthavaryaa Manikarnika Cha
Jnaanapravahaa Vimalaadigangaa
Saa Kasikaham Nijabodharoopa

Which roughly translates to mean (in my knowledge): (Self) withdrawal of mind leads to absolute peace. That space (within Self) is Manikarnika. Flow of knowledge is the pure and original Ganges. That Kasi is Self which is pure awareness.

My understanding is: True Kasi is within Self, and pilgrimage to Kasi is journey within Self. Withdrawal of mind leads to a blissful state which relieves you of all influence of great illusion. Divine knowledge/enlightenment that flows in that state is Ganges and self-aware existence of Self is Kasi. Cremation of body in Manikarnika represents destruction of Ahamkara, the illusion of subjective experience of mind that emerges out of identifying with body as self

b) Verse 2
Yasyaamidam Kalpithamindrajalam
Charaacharam Bathi ManOvilasam
Sachitsukhaikaa Parmatmaroopa
Saa Kasikaham Nijabodharoopa

Which roughly translates to mean (in my knowledge): The Self, which has imagined this illusion of world through mind, is of the same form (is the same as) Paramaatma. I am the Kasi which is that self-aware existence of Self.

My understanding is: Self which has imagined (through mind) the illusion that we experience is, in fact, that pure self-aware existence and I am that kasi.

c) Verse 3
Kaasyaam Ki Kaasathe Kaasee
Kasee Sarvaprakaasikaa
Saa Kasee Vidithaa Yena
Thenapraptaa Hi Kaasikaa

Which roughly translates to mean (in my knowledge): Kasi is illuminated in Kasi. Kasi illuminates everything else. Only those who have seen that Kasi can reach Kasi.

My understanding is: As discussed earlier, mind withdrawn leads to the blissful experience of self-awareness. This experience illuminates and brightens everything else (as great illusion withdraws). This experience can be realized only in that state, and only those who have realized that reach the true Kasi (realization of Self)
…..
I have left out a couple of verses here which elaborates this further

Understanding Dharma

March 17, 2012

Dharma is a word that is quite often used in different contexts to mean different things. It is seen, quite often, to be taking definition of ‘duty’. Going through some spiritual/religious text recently, I came across an interesting interpretation of Dharma, reportedly from Bhavishya Purana

It reads as below:
Chathushpaadohi Dharmasya
Jnaanam Dhyaanam SamoDamah
Aathmajnaanam Savaijnaanam
Dhyaanamadhyatmachinthanam
Manasthirathvam Cha Samah
Damasthvindriyanigraham

This roughly translates to mean:
Dharma has four parts: Jnaanam, Dhyanam, Samah and Damah. Jnanam is realization of Self (Aathmajnaanam). Dhyanam is spiritual contemplation on Self (Aadhyatmachinthanam), which helps in the process of Self realization (and its continued sustenance). Samah is control on, and stable balance of, mind (Manasthirathvam) and Damah is control on senses (Indriyanigraham)